Given
the nation-wide discussion at present around issues of immigration and refugee
status, concerns for national security, and the problems of unjust treatment of
certain religious groups and ethnic minorities, the fall 2016 issue of Liturgy, guest-edited by Tom Schattauer
of Wartburg Seminary in Iowa, seems prescient in its focus on “Mission and
Worship.”
How
shall the church offer a liturgical response to the needs of our neighbors? Ruth
Meyers writes of her personal involvement with a worship response to the
treatment of immigrants in the United States, using it as a springboard to
consider how worship is mission.
Here
is the beginning of her essay:
In May 2014, while hosting a small dinner party with
friends from my local congregation, I had an unexpected moment of awakening
when one of my guests said with a smile, “I was in your neighborhood this
morning.” Continuing, she explained, “The county jail down the road houses
undocumented immigrants. A group from our congregation has been joining monthly
prayer vigils outside the jail.” I knew of the facility—it’s next to a county
park where I hike. But I had no idea that the federal government was using it
to hold women and men charged only with a civil immigration offense and not
with any crime.
In the months since then, I’ve participated in the vigil
many times, joining others from my congregation and other churches, as well as
people of other faiths and some with no faith commitment. A different group
leads the vigil each month, so the ritual varies. But like any good ritual,
some elements are unchanged from month to month. We gather on a small plaza at
the entrance to the detention center; an overhang provides shade for at least
some participants and shelter on the rare occasion we have rain. We stand in a
circle, which grows larger as people arrive for several minutes after the vigil
starts. The vigil begins with introductions: a leader walks around the circle
with a portable microphone; some people give their first name, others first and
last, and many identify their congregation or organization. Next, a leader
reads a prepared statement explaining “why we vigil.”
. . . After the gathering, the structure of the ritual
varies from month to month. Song––some songs in English and some in Spanish––is
always integral. At times an individual or group performs while other
participants listen, but every vigil includes some communal song. Testimony is
featured each month. We have heard stories from recently released immigrants,
family members of detainees, immigration lawyers, and activists. Once, two
women arrived to visit their mother who was being held in the detention center,
and they found themselves drawn into the circle of the vigil, then moved to
tell their story. Prayer is another constant, though its form varies depending
on the leader. When a Christian group is leading, scripture is usually
included.
In these interfaith vigils, mission and worship are
intertwined. Through song and prayer, participants worship as they offer praise
and intercession to God. By hearing why we vigil, listening to testimony, and
raising voices in a moment of noise, participants engage in God’s mission of
justice and reconciling love. We might say that these vigils are a form of
missional worship, or, perhaps, worshipful mission. . . .
Approaching liturgical worship as an act of mission is
not a matter of technique, a set of practices, or a recipe that can be
followed. Rather, it is an art that takes many forms.
The August 19 posting will continue with further
ideas from Dr. Meyers on this theme.
Ruth Meyers is dean of Academic Affairs and Hodges-Haynes
Professor of Liturgics at Church Divinity School of the Pacific, a member of
the Core Doctoral Faculty at the Graduate Theological Union, Berkeley,
California, and author of Missional
Worship, Worshipful Mission (Eerdmans, 2014).
Ruth Meyers, “Mission and Worship: Making the Connection,” Liturgy 31, no. 4 (2016): 3-10.
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